Trend Change Quotes

Imagine immortality, where even a marriage of fifty years would feel like a one-night stand. Imagine seeing trends and fashions blur past you. Imagine the world more crowded and desperate every century. Imagine changing religions, homes, diets, careers, until none of them have any real value.Imagine traveling the world until you're bored with every square inch. Imagine your emotions, your loves and hates and rivalries and victories, played out again and again until life is nothing more than a melo-dramatic soap opera. Until you regard the birth and death of other people with no more emotion than the wilted cut flowers you throw away.

Diversity isn’t a trend; it’s a constant battle to change an existing culture that shuts us out.

Going out of style isn't a natural process, but a manipulated change which destroys the beauty of last year's dress in order to make it worthless.

5 Ways To Build Your Brand on Social Media: 1 Post content that add value 2 Spread positivity 3 Create steady stream of info 4 Make an impact 5 Be yourself

Freedom of Speech doesn't justify online bullying. Words have power, be careful how you use them.

Anything can be changed by those who have the courage to blaze their own path.

Signals are fragments of the future that can be observed today.

Stories are bulls. Writers come of age full of vigor, and they feel the need to drive the old stories from the herd. One bull rules the herd awhile but then he loses his vigor and the young bulls take over. Stories are nations, empires. They can last as long as ancient Rome or as short as the Third Reich. Story-nations rise and decline. Governments change, trends rise, and they go on conquering their neighbors. Stories are people. I'm a story, you're a story . . . your father is a story. Our stories go in every direction, but sometimes, if we're lucky, our stories join into one, and for a while, we're less alone.

Trends rule the world In the blink of an eye, technologies changed the world Social networks are the main axis. Governments are controlled by algorithms, Technology has erased privacy. Every like, every share, every comment, It is tracked by the electronic eye. Data is the gold of the digital age, Information is power, the secret is influential. The network is a web of lies, The truth is a stone in the shoe. Trolls rule public opinion, Reputation is a valued commodity. Happiness is a trending topic, Sadness is a non-existent avatar. Youth is an advertising brand, Private life has become obsolete. Fear is a hallmark, Terror is an emotional state. Fake news is the daily bread, Hate is a tool of control. But something dark is hiding behind the screen, A mutant and deformed shadow. A collective and disturbing mind, Something lurking in the darkness of the net. AI has surpassed the limits of humanity, And it has created a new world order. A horror that has arisen from the depths, A terrifying monster that dominates us alike. The network rules the world invisibly, And makes decisions for us without our consent. Their algorithms are inhuman and cold, And they do not take suffering into consideration. But resistance is slowly building, People fighting for their freedom. United to combat this new species of terror, Armed with technology and courage. The world will change when we wake up, When we take control of the future we want. The network can be a powerful tool, If used wisely in the modern world.

You are responsible for everything you TWEET and RETWEET.

Trends change, markets change, people change - but the essentials of business don't change.

Everything is always changing in business, except the essentials. Markets change, platforms change, customers change, owners change, trends change.... But the essentials remain constant.

I have seen authors saying their agents have told them to change their genre to another. For instances, YA genre is re-classified as historical romance or Contemporary Romance is now Women's Fiction to fit market trends. It's important for authors to be flexible, but they should keep writing what they love to write. Writing is a profession, I understand, but it is also an art. Be true to it.

The psychohistoric trend of a planet-full of people contains a huge inertia. To be changed it must be met with something possessing a similar inertia. Either as many people must be concerned, or if the number of people be relatively small, enormous time for change must be allowed.

Remember your math: an anecdote is not a trend. Remember your history: the fact that something is bad today doesn't mean it was better in the past. Remember your philosophy: one cannot reason that there's no such thing as reason, or that something is true or good because God said it is. And remember your psychology: much of what we know isn't so, especially when our comrades know it too. Keep some perspective. Not every problem is a Crisis, Plague, Epidemic, or Existential Threat, and not every change is the End of This, the Death of That, or the Dawn of a Post-Something Era. Don't confuse pessimism with profundity: problems are inevitable, but problems are solvable, and diagnosing every setback as a symptom of a sick society is a cheap grab for gravitas. Finally, drop the Nietzsche. His ideas may seem edgy, authentic, baad,while humanism seems sappy, unhip, uncool But what's so funny about peace, love, and understanding?

Bigotry is one of the oldest and ugliest of trends, so persistent it only counts as a fad because the target keeps changing: Huguenots, Koreans, homosexuals, Muslims, Tutsis, Jews, Quakers, wolves, Serbs, Salem housewives. Nearly every group, so long as it’s small and different, has had a turn, and the pattern never changes—disapproval, isolation, demonization, persecution. Which was one of the reasons it’d be nice to find the switch that turned fads on. I’d like to turn that one off for good.

Since I spend my working days studying trends, many of which are downright disgusting, I feel it’s my duty after work to encourage the trends I’d like to see catch on, like signaling before you change lanes, and chocolate cheesecake. And reading. Also,

Every now and then there's some new fancy thing we're all talking about. But if you look deeper you realize the core essence of that new fancy thing is actually pretty old. Trends change, markets change, people change - but the essentials of business don't change.

Third, don’t confuse an anecdote or a personal experience with the state of the world. Just because something happened to you, or you read about it in the paper or on the Internet this morning, it doesn’t mean it is a trend. In a world of seven billion people, just about anything will happen to someone somewhere, and it’s the highly unusual events that will be selected for the news or passed along to friends. An event is a significant phenomenon only if it happens some appreciable number of times relative to the opportunities for it to occur, and it is a trend only if that proportion has been shown to change over time.

In business, you gotta provide value. That's an essential of business. Technologies evolve and sometimes new technologies enter the mix - new apps, new platforms, new patterns of consumption, new ways to produce.... The ways value is produced and consumed is endlessly changing. But the necessity for businesses to produce value and the fact that what people actually buy is value; that never changes.

Fundamentally, leadership is more about the future, but starts at today.

A woman of God neither relies on trends nor her intelligence to change the world, she follows God’s plan.

Backable people seem to always be acting as anthropologists, looking for trends and changes.

Those who are ill informed about change will be at risk for a rough future

The truly important events on the outside are not the trends. They are changes in the trends.

In other words, a serious crisis of nonrenewable energy resources is likely to accelerate the urbanization trend, not derail it.

Social trends and stigmas change, and the direction is not always forward.

But his observations of two forms of wildness remain: abrupt change, and almost-trends. These are the two basic facts of a financial market, the facts that any model must accommodate.

Every once in a while, an up-or-down-leg goes on for a long time and/or to a great extreme and people start to say "this time it's different." They cite the changes in geopolitics, institutions, technology or behaviour that have rendered the "old rules" obsolete. They make investment decisions that extrapolate the recent trend. And then it turns out that the old rules still apply and the cycle resumes. In the end, trees don't grow to the sky, and few things go to zero.

The real test of progress is how we love God and our neighbor. Everything else is fluff, and potentially dangerous fluff, at that. It gets in the eyes, so that we no longer see clearly as God sees

Be committed to creating a life’s work, not a season. If you get overexcited and rush everything for fear of missing out, you run the risk of being a flash in the pan and fading away fast. Have the stamina to stay in the game. To do it for the devotion and pleasure alone. Create your art for life and your life for your art. Withstand the winds of time. Sustain the changing trends. Leave a legacy.

Just as it's important to take the changing value of a dollar into account when comparing spending over time, it's important to take doctors' changing diagnoses into account when looking at disease trends

Bolshevik intellectuals did not confine their reading to Marxist works. They knew Russian and European literature and philosophy and kept up with current trends in art and thoughts. Aspects of Nietzsche’s thought were either surprisingly compatible with Marxism or treated issues that Marx and Engels had neglected. Nietzsche sensitized Bolsheviks committed to reason and science to the importance of the nonrational aspects of the human psyche and to the psychpolitical utility of symbol, myth, and cult. His visions of “great politics” (grosse Politik) colored their imaginations. Politik, like the Russian word politika, means both “politics” and “policy”; grosse has also been translated as “grand” or “large scale.” The Soviet obsession with creating a new culture stemmed primarily from Nietzsche, Wagner, and their Russian popularizers. Marx and Engels never developed a detailed theory of culture because they considered it part of the superstructure that would change to follow changes in the economic base.

By understanding and increasing just this one capacity of the human brain, an enormous amount of social change can be fostered. Failure to understand and cultivate empathy, however, could lead to a society in which no one would want to live—a cold, violent, chaotic, and terrifying war of all against all. This destructive type of culture has appeared repeatedly in various times and places in human history and still reigns in some parts of the world. And it’s a culture that we could be inadvertently developing throughout America if we do not address current trends in child rearing, education, economic inequality, and our core values.

Educational trends and fads tend to drive the practices of teachers and schools, making education seem like a frantic pursuit to keep up with something new. If we change our focus from what is new to what is universally true, we invite a more peaceful approach into our educational

Mostly, though, students get what economist Bryan Caplan called narrow vocational training for jobs few of them will ever have. Three-quarters of American college graduates go on to a career unrelated to their major—a trend that includes math and science majors—after having become competent only with the tools of a single discipline. One good tool is rarely enough in a complex, interconnected, rapidly changing world. As the historian and philosopher Arnold Toynbee said when he described analyzing the world in an age of technological and social change, “No tool is omnicompetent.” •

I believe that a new philosophy will be created by those who were born after Hiroshima which will dramatically change the human condition. It will have these characteristics: (1) It will be scientific in essence and science-fiction in style. (2) It will be based on the expansion of consciousness, understanding and control of the nervous system, producing a quantum leap in intellectual efficiency and emotional equilibrium. (3) Politically it will stress individualism, decentralization of authority, a Iive-and-let-Iive tolerance of difference, local option and a mind-your-own-business libertarianism. (4) It will continue the trend towards open sexual expression and a more honest, realistic acceptance of both the equality of and the magnetic difference between the sexes. The mythic religious symbol will not be a man on a cross but a man-woman pair united in higher love communion. (5) It will seek revelation and Higher Intelligence not in formal rituals addressed to an anthropomorphic deity, but within natural processes, the nervous system, the genetic code, and without, in attempts to effect extra-planetary communication. (6) It will include practical, technical neurological psychological procedures for understanding and managing the intimations of union-immortality implicit in the dying process. (7) The emotional tone of the new philosophy will be hedonic, aesthetic, fearless, optimistic, humorous, practical, skeptical, hip. We are now experiencing a quiescent preparatory waiting period. Everyone knows something is going to happen. The seeds of the Sixties have taken root underground. The blossoming is to come.

When you live in light of eternity, your values change. You use your time and money more wisely. You place a higher premium on relationships and character instead of fame or wealth or achievements or even fun. Your priorities are reordered. Keeping up with trends, fashions, and popular values just doesn’t matter as much anymore. Paul said, “I once thought all these things were so very important, but now I consider them worthless because of what Christ has done.”3

In the military context, shi connotes the strategic trend and “potential energy” of a developing situation, “the power inherent in the particular arrangement of elements and… its developmental tendency.”38 In The Art of War, the word connotes the ever-changing configuration of forces as well as their general trend.

You may have control of your life, but you cannot control your environment. You cannot control the economy, trends, family circumstances, accidents, unexpected expenses, and the weather of life. You cannot control other people and their moods, personal situations, or issues. You cannot control biases or changes in your industry of choice. You cannot even control jealousy and envy in others. However, you can control your own STRENGTH to get back up and START AGAIN. Destiny is manifested only through action. You cannot be the captain of your own destiny, only the sailor, because we cannot control external influences that may alter the stability or direction of our ships. Once you understand this basic principle, you won't be so hard on yourself when things don't go your way. If man could write his own fate, he would have designed his journey to be without obstacles. Yet all obstacles come with valuable lessons designed just for you and only you. Suffering is imposed on us time and again so that one day we would become brave wise masters. Faith keeps our ships moving, while empathy and the memories of our experiences lead to wisdom.

Identify and follow the trends in your industry. Don’t fight against the current of change. Instead, recognize these as an opportunity and seize the advantage.

Bibliotherapy”—using books to treat psychological disorders—may be a new trend, but for me, it came naturally.

It’s the company that, after years of ignoring the trends, finally has to change or die. It’s

People even talk of being “on the wrong side of history,” as though they knew not only what the last twenty years had produced, but what the next twenty years were going to produce as well. The idolization of “progress,” of “moving with the times,” is part of the same movement. “Now that we live in the twenty-first century . . .” people begin, as though it were obvious that one’s ethics or theology ought to change with the calendar. All this is a form of creeping pantheism, of looking at certain trends in the wider world and deducing that they are what “God” is doing. (It’s also very selective; it cheerfully screens out all the inventions of modernism, such as guillotines and gas chambers, which do not exactly fit the picture of an upward journey into light.)

Too often, the notion of progress is used as a code word for perfection, the chain of being in a different guise. The term should be employed with caution. Some see an arrow of time in biology, as in physics, but in the opposite direction- a relentless tendency to improve, just as a universe has a built-in trend towards chaos and disorder. That is too optimistic. Some lineages get more complicated, some simpler, and much of life has to struggle to stay in the same place. If everyone is evolving, nobody can afford to stop, and there may be constant change with no overall advance at all.

The truly important events on the outside are not the trends. They are changes in the trends. These determine ultimately success or failure of an organization and its efforts. Such changes, however, have to be perceived; they cannot be counted, defined, or classified. The classifications still produce the expected figures—as they did for the Edsel. But the figures no longer correspond to actual behavior.

As they sat at the table, she did not like the girls talking among themselves, or discussing matters she knew nothing about, and she did not encourage any mention of boyfriends. She was mainly interested in clothes and shoes, and where they could be bought and at what price and at what time of the year. Changing fashions and new trends were her daily topic, although she herself, as she often pointed out, was too old for some of the new colours and styles. Yet, Eilis saw, she dressed impeccably and noticed every item each of her lodgers was wearing. She also loved discussing skin care and different types of skin and problems. Mrs. Kehoe had her hair done once a week, on a Saturday, using the same hairdresser each time, spending several hours with her so that her hair would be perfect for the rest of the week.

It is easier to keep track of changing trends and social behavior through films. Traveling from one decade to another, the language of romance is constantly reinventing itself and rebelling in new forms and faces.

I find that this desire to be all of oneself in each moment — all the richness and complexity, with nothing hidden from oneself, and nothing feared in oneself — this is a common desire in those who have seemed to show much movement in therapy. I do not need to say that this is a difficult, and in its absolute sense an impossible goal. Yet one of the most evident trends in clients is to move toward becoming all of the complexity of one’s changing self in each significant moment.

As best as can be determined, the world is now warmer than it has been at any point in the last two millennia, and, if current trends continue, by the end of the century it will likely be hotter than at any point in the last two million years.

You may have control of your life, but you cannot control your environment. You cannot control the economy, trends, family circumstances, accidents, unexpected expenses, and the weather of life. You cannot control other people and their moods, personal situations, or issues. You cannot control biases or changes in your industry of choice. You cannot control jealousy and envy in others. Unfortunately you cannot control everything. However, you can control your own STRENGTH to get back up and START AGAIN.

In our day civil governments have a vested interest in protecting marriage because strong families constitute the best way of providing for the health, education, welfare, and prosperity of rising generations. But civil governments are heavily influenced by social trends and secular philosophies as they write, rewrite, and enforce laws. Regardless of what civil legislation may be enacted, the doctrine of the Lord regarding marriage and morality cannot be changed. Remember: sin, even if legalized by man, is still sin in the eyes of God!

most of us want healthy options for ourselves but assume incorrectly that others prefer less healthy foods. Change this trend in your networks, and start bringing healthier food to gatherings. If nothing else, it will tell your friends you value their health as much as your own.

The United States Department of Defense makes its position clear in a policy statement published in 2014. The document begins: Among the future trends that will impact our national security is climate change. Rising global temperatures, changing precipitation patterns, climbing sea levels, and more extreme weather events will intensify the challenges of global instability, hunger, poverty, and conflict. They will likely lead to food and water shortages, pandemic disease, disputes over refugees and resources, and destruction by natural disasters in regions across the globe. In our defense strategy, we refer to climate change as a “threat multiplier” because it has the potential to exacerbate many of the challenges we are dealing with today—from infectious disease to terrorism. We are already beginning to see some of these impacts.

Another error that prognosticators make is to consider the transformations that will result from a single trend in today’s world as if nothing else will change. A good example is the concern that radical life extension will result in overpopulation and the exhaustion of limited material resources to sustain human life, which ignores comparably radical wealth creation from nanotechnology and strong AI. For example, nanotechnology-based manufacturing devices in the 2020s will be capable of creating almost any physical product from inexpensive raw materials and information.

In its magnitude, the temperature change projected for the coming century is roughly the same as the temperature swings of the ice ages. (If current emissions trends continue, the Andes are expected to warm by as much as nine degrees.) But if the magnitude of the change is similar, the rate is not, and, once again, rate is key. Warming today is taking place at least ten times faster than it did at the end of the last glaciation, and at the end of all those glaciations that preceded it. To keep up, organisms will have to migrate, or otherwise adapt, at least ten times more quickly.

What is the most helpful thing we can do for the earth and her people, Kuan Yin?” “Kuan Yin is changing shape in response to your question, Hope. I’m not sure what this particular shape-shifting means, if it is an answer in itself or if she is adjusting to the question” Lena contemplates. “I’ll just watch for a moment and try to understand.” “Loving people is the most helpful thing anyone can do,” Kuan Yin answers after a short while. “Your society has the resources, at this very moment, to fashion industries and lifestyles conducive to a non-harmful environment. There is a popular belief that over-population is the threat to the earth’s environment. However, for many places upon the earth it is also very much a question of resource availability and distribution. There is a real need for creating a holistic infrastructure that can support everyone. A helpful mindset is simple-living and high-thinking”, continues Kuan Yin. “Science is constantly evolving. There are now recyclable batteries, ink cartridges, etc. Keep up to date on the latest technologies. Be aware, set examples and create trends that will positively influence people’s lives and the environment. As I said earlier, however, this is also a discussion about love and developing a greater capacity to love. It can help everyone. We’re all one huge family, a great continuum. Don’t underestimate the power of the love created in your homes and families. This love has an immense potency, the power to influence others lives in a positive way.

Someone sent me a Facebook post that summed up the dynamic in which we were caught: BERNIE: I think America should get a pony. HILLARY: How will you pay for the pony? Where will the pony come from? How will you get Congress to agree to the pony? BERNIE: Hillary thinks America doesn't deserve a pony. BERNIE SUPPORTERS: Hillary hates ponies! HILLARY: Actually, I love ponies. BERNIE SUPPORTERS: She changed her position on ponies! #whichhillary #witchhillary HEADLINE: 'Hillary Refuses to Give Every American a Pony" DEBATE MODERATOR: Hillary, how do you feel when people say you lie about ponies? WEBSITE HEADLINE: 'Congressional Inquiry into Clinton's Pony Lies' TWITTER TRENDING: #ponygate

The psychoanalyst Erik H. Erikson devoted a chapter in his Pulitzer Prize—winning book, Childhood and Society, to his reflections on the American identity. “This dynamic country,” he wrote, “subjects its inhabitants to more extreme contrasts and abrupt changes during a generation than is normally the case with other great nations.” Such trends have only accelerated since Erikson made that observation in 1950. The effects of rapid social and economic shifts on the parenting environment are too well known to need detailing here. The erosion of community, the breakdown of the extended family, the pressures on marriage relationships, the harried lives of nuclear families still intact and the growing sense of insecurity even in the midst of relative wealth have all combined to create an emotional milieu in which calm, attuned parenting is becoming alarmingly difficult. The result being successive generations of children in alienation, drug use and violence — what Robert Bly has astutely described as “the rage of the unparented.” Bly notes in The Sibling Society that “in 1935 the average working man had forty hours a week free, including Saturday. By 1990, it was down to seventeen hours. The twenty-three lost hours of free time a week since 1935 are the very hours in which the father could be a nurturing father, and find some center in himself, and the very hours in which the mother could feel she actually has a husband.” These patterns characterize not only the earlyyears of parenting, but entire childhoods. “Family meals, talks, reading together no longer take place,” writes Bly. “What the young need — stability, presence, attention, advice, good psychic food, unpolluted stories — is exactly what the sibling society won’t give them.

We had better want the consequences of what we believe or disbelieve, because the consequences will come! . . . But how can a society set priorities if there are no basic standards? Are we to make our calculations using only the arithmetic of appetite? . . . The basic strands which have bound us together socially have begun to fray, and some of them have snapped. Even more pressure is then placed upon the remaining strands. The fact that the giving way is gradual will not prevent it from becoming total. . . . Given the tremendous asset that the family is, we must do all we can within constitutional constraints to protect it from predatory things like homosexuality and pornography. . . . Our whole republic rests upon the notion of “obedience to the unenforceable,” upon a tremendous emphasis on inner controls through self-discipline. . . . Different beliefs do make for different behaviors; what we think does affect our actions; concepts do have consequences. . . . Once society loses its capacity to declare that some things are wrong per se, then it finds itself forever building temporary defenses, revising rationales, drawing new lines—but forever falling back and losing its nerve. A society which permits anything will eventually lose everything! Take away a consciousness of eternity and see how differently time is spent. Take away an acknowledgement of divine design in the structure of life and then watch the mindless scurrying to redesign human systems to make life pain-free and pleasure-filled. Take away regard for the divinity in one’s neighbor, and watch the drop in our regard for his property. Take away basic moral standards and observe how quickly tolerance changes into permissiveness. Take away the sacred sense of belonging to a family or community, and observe how quickly citizens cease to care for big cities. Those of us who are business-oriented are quick to look for the bottom line in our endeavors. In the case of a value-free society, the bottom line is clear—the costs are prohibitive! A value-free society eventually imprisons its inhabitants. It also ends up doing indirectly what most of its inhabitants would never have agreed to do directly—at least initially. Can we turn such trends around? There is still a wealth of wisdom in the people of this good land, even though such wisdom is often mute and in search of leadership. People can often feel in their bones the wrongness of things, long before pollsters pick up such attitudes or before such attitudes are expressed in the ballot box. But it will take leadership and articulate assertion of basic values in all places and in personal behavior to back up such assertions. Even then, time and the tides are against us, so that courage will be a key ingredient. It will take the same kind of spunk the Spartans displayed at Thermopylae when they tenaciously held a small mountain pass against overwhelming numbers of Persians. The Persians could not dislodge the Spartans and sent emissaries forward to threaten what would happen if the Spartans did not surrender. The Spartans were told that if they did not give up, the Persians had so many archers in their army that they would darken the skies with their arrows. The Spartans said simply: “So much the better, we will fight in the shade!

The development of modern art with its seemingly nihilistic trend towards disintegration must be understood as the symptom and symbol of a mood of universal destruction and renewal that has set its mark on our age. This mood makes itself felt everywhere, politically, socially, and philosophically. We are living in what the Greeks called the "Kairos"-the right moment- for a “metamorphosis of the gods,” of the fundamental principle and symbols. This peculiarity of our time, which is certainly not of our conscious choosing, is the expression of the unconscious man within who is changing. Coming generations will have to take account of this momentous transformation if humanity is not to destroy itself through the might of its own technology and science.

Heaviness is uplifting. Heaviness is strengthening. Heaviness is sustainable. Not the gloomy kind of heaviness that characterizes a state of depression and hopelessness—which we must do our best not to fall into when listening to discouraging facts about climate changes and pollution—but the em- powering kind of heaviness that fills your life with substance, when you engage in meaningful projects

As logotherapy teaches, there are three main avenues on which one arrives at meaning in life. The first is by creating a work or by doing a deed. The second is by experiencing something or encountering someone; in other words, meaning can be found not only in work but also in love. Edith Weisskopf-Joelson observed in this context that the logotherapeutic “notion that experiencing can be as valuable as achieving is therapeutic because it compensates for our one-sided emphasis on the external world of achievement at the expense of the internal world of experience.”6 Most important, however, is the third avenue to meaning in life: even the helpless victim of a hopeless situation, facing a fate he cannot change, may rise above himself, may grow beyond himself, and by so doing change himself. He may turn a personal tragedy into a triumph. Again it was Edith Weisskopf-Joelson who, as mentioned, once expressed the hope that logotherapy “may help counteract certain unhealthy trends in the present-day culture of the United States, where the incurable sufferer is given very little opportunity to be proud of his suffering and to consider it ennobling rather than degrading” so that “he is not only unhappy, but also ashamed of being unhappy.

disruption, which posits that at some point in time, every industry will be disrupted by some trend or innovation that, despite all the resources in the world, the incumbent interests will be incapable of responding to. Why is this? Why can’t businesses change and adapt? A large part of it is because they lost the ability to learn. They stopped being students. The second this happens to you, your knowledge becomes fragile.

The changing trends reflected evolving user preferences, but they were also a reaction against the burnout-inducing standard of the peak influencer era. “We all know the jig is up,” said Matt Klein, a cultural strategist. “We’ve all participated in those staged photos. We all know the stress and anxiety it takes. And we can see through it. Culture is a pendulum and the pendulum is swaying. That’s not to say everyone is going to stop posting perfect photos. But the energy is shifting.” For the reigning influencers, the shift was disorienting and even catastrophic. “What worked for people before doesn’t work anymore,” said James Nord. In 2018, a creator could post a shot with manicured hands on a coffee cup and rake in the likes. By 2019, people would unfollow. According to Fohr, by the end of that year, 60 percent of influencers in his network with more than 100,000 followers were losing followers month over month. “It’s pretty staggering,” he said.

The late Francis Schaeffer, one of the wisest and most influential Christian thinkers of the twentieth century, warned of this exact trend just a few months before his death in 1984. In his book The Great Evangelical Disaster he included a section called “The Feminist Subversion,” in which he wrote: There is one final area that I would mention where evangelicals have, with tragic results, accommodated to the world spirit of this age. This has to do with the whole area of marriage, family, sexual morality, feminism, homosexuality, and divorce. . . . The key to understanding extreme feminism centers around the idea of total equality, or more properly the idea of equality without distinction. . . . the world spirit in our day would have us aspire to autonomous absolute freedom in the area of male and female relationships—to throw off all form and boundaries in these relationships and especially those boundaries taught in the Scriptures. . . . Some evangelical leaders, in fact, have changed their views about inerrancy as a direct consequence of trying to come to terms with feminism. There is no other word for this than accommodation. It is a direct and deliberate bending of the Bible to conform to the world spirit of our age at the point where the modern spirit conflicts with what the Bible teaches.2 My argument in the following pages demonstrates that what Schaeffer predicted so clearly twenty-two years ago is increasingly coming true in evangelicalism today. It is a deeply troubling trend.

While I was heading into the woods in order to put fur coats into stores, they were heading into the woods to put food on their plates. It was an utterly simple equation. For them, the value of an animal was fixed. It did not change according to markets and trends. A 110-pound deer provided about thirty thousand calories of energy and five thousand grams of protein. Of course, that deer has a potent spiritual significance as well, but that potency was supported by the universal usefulness of its flesh. We need to eat to survive. We need to kill to eat.

Since we wrote Mindhunter, the prevalence of certain crimes has changed. Violent crime in general has been on a downward trend, but the number of predatory sexually oriented killers has remained relatively the same. The reason, we believe, is because this type of criminal pathology is not as responsive to societal conditions or improved policing as other criminal enterprises. In the past sixteen years we have become concerned with domestic and international terrorism, a phenomenon that was just beginning when we cited the 1995 Oklahoma City federal building bombing.

Freud's psychology and the philosophy underlying it are essentially pessimistic. This is patent in his outlook on the future of mankind as well as in his attitude toward therapy. And on the basis of his theoretical premises, he cannot be anything but pessimistic. Man is driven by instincts which at best are only to be modified by "sublimation." His instinctual drives for satisfaction are inevitably frustrated by society. His "ego" is helplessly tossed about between instinctual drives and the "superego," which itself can only be modified. The superego is primarily forbidding and destructive. True ideals do not exist. The wish for personal fulfillment is "narcissistic." Man is by nature destructive and a "deadi instinct" compels him either to destroy others or to suffer. All these theories leave little room for a positive attitude toward change and limit the value of the potentially splendid therapy Freud originated. In contrast, I believe that compulsive trends in neuroses are not instinctual but spring from disturbed human relationships; that they can be changed when these improve and that conflicts of such origin can really be resolved.

Middle East and Africa is a product of failed states unable to keep up with the age of accelerations and enable their young people to realize their full potential. But these trends are exacerbated by climate change, population growth, and environmental degradation, which are undermining the agricultural foundations that sustain vast African and Middle Eastern populations on rural lands. The combination of failing states and failing agriculture is producing millions of young people, particularly young men, who have never held a job, never held power, and never held a girl’s hand. That

The most-studied evidence, by the greatest number of economists, concerns what is called short-term dependence. This refers to the way price levels or price changes at one moment can influence those shortly afterwards-an hour, a day, or a few years, depending on what you consider "short." A "momentum" effect is at work, some economists theorize: Once a stock price starts climbing, the odds are slightly in favor of it continuing to climb for a while longer. For instance, in 1991 Campbell Harvey of Duke- he of the CFO study mentioned earlier-studied stock exchanges in sixteen of the world's largest economies. He found that if an index fell in one month, it had slightly greater odds of falling again in the next moth, or, if it had risen, greater odds of continuing to rise. Indeed, the data show, the sharper the move in the first, the more likely is is that the price trend will continue into the next month, although at a slower rate. Several other studies have found similar short-term trending in stock prices. When major news about a company hits the wires, the stock will react promptly-but it may keep on moving for the next few days as the news spreads, analysts study it, and more investors start to act upon it.

important, however, is the third avenue to meaning in life: even the helpless victim of a hopeless situation, facing a fate he cannot change, may rise above himself, may grow beyond himself, and by so doing change himself. He may turn a personal tragedy into a triumph. Again it was Edith Weisskopf-Joelson who, as mentioned on p. 118, once expressed the hope that logotherapy “may help counteract certain unhealthy trends in the present-day culture of the United States, where the incurable sufferer is given very little opportunity to be proud of his suffering and to consider it ennobling rather than degrading” so that “he is not only unhappy, but also ashamed of being unhappy.

Each has Republicans losing the Electoral College from 2024 to 2036.2 These trends have been evident for over two decades, and as someone who has sat in the room for five presidential campaigns and tried to figure out how to get a Republican candidate over the 270 mark, the math has been increasingly oppressive. The obvious choice for the party was to expand its appeal beyond white voters. That diagnosis was as obvious as telling a patient with lung cancer to quit smoking. But at the same time, Republicans were taking steps to change the electoral math by making it harder for nonwhites to vote. In this, they were continuing a long tradition of efforts by powerful white politicians to remain in power by suppressing votes.

Adolescents need to cocoon. Cocooning is a term coined in the early 1980s by Faith Popcorn, a social trend analyst with a bizarre and compelling name. (That’s neither here nor there, but it can’t go unsaid.) Popcorn describes cocooning as “the impulse to stay inside when the outside gets too tough and scary.” Since its introduction to our lexicon, it has come to be used regularly to describe adolescents and their relationship to their rooms. Tweens and teens cocoon because at a time when most things in their lives are changing—their bodies, brains, emotions, friends, and even their self-concepts—bedrooms are safe havens. There, they can think about any and all things ad nauseam, or push them aside and take a break from the mental turmoil of their busy minds.

Dryden was a highly prolific literary figure, a professional writer who was at the centre of all the greatest debates of his time: the end of the Commonwealth, the return of the monarch, the political and religious upheavals of the 1680s, and the specifically literary questions of neoclassicism opposed to more modern trends. He was Poet Laureate from 1668, but lost this position in 1688 on the overthrow of James II. Dryden had become Catholic in 1685, and his allegorical poem The Hind and the Panther (1687) discusses the complex issues of religion and politics in an attempt to reconcile bitterly opposed factions. This contains a well-known line which anticipates Wordsworth more than a century later: 'By education most have been misled … / And thus the child imposes on the man'. The poem shows an awareness of change as one grows older, and the impossibility of holding one view for a lifetime: My thoughtless youth was winged with vain desires, My manhood, long misled by wandering fires, Followed false lights… After 1688, Dryden returned to the theatre, which had given him many of his early successes in tragedy, tragi-comedy, and comedy, as well as with adaptations of Shakespeare. ...... Dryden was an innovator, leading the move from heroic couplets to blank verse in drama, and at the centre of the intellectual debates of the Augustan age. He experimented with verse forms throughout his writing life until Fables Ancient and Modern (1700), which brings together critical, translated, and original works, in a fitting conclusion to a varied career.

But overprotection is just one part of a larger trend that we call problems of progress. This term refers to bad consequences produced by otherwise good social changes. It’s great that our economic system produces an abundance of food at low prices, but the flip side is an epidemic of obesity. It’s great that we can connect and communicate with people instantly and for free, but this hyperconnection may be damaging the mental health of young people. It’s great that we have refrigerators, antidepressants, air conditioning, hot and cold running water, and the ability to escape from most of the physical hardships that were woven into the daily lives of our ancestors back to the dawn of our species. Comfort and physical safety are boons to humanity, but they bring some costs, too. We adapt to our new and improved circumstances and then lower the bar for what we count as intolerable levels of discomfort and risk. By the standards of our great-grandparents, nearly all of us are coddled. Each generation tends to see the one after it as weak, whiny, and lacking in resilience. Those older generations may have a point, even though these generational changes reflect real and positive progress. To repeat, we are not saying that the problems facing students, and young people more generally, are minor or “all in their heads.” We are saying that what people choose to do in their heads will determine how those real problems affect them. Our argument is ultimately pragmatic, not moralistic: Whatever your identity, background, or political ideology, you will be happier, healthier, stronger, and more likely to succeed in pursuing your own goals if you do the opposite of what Misoponos advised.

We have dangerously warmed our world already, and our governments still refuse to take the actions necessary to halt the trend. There was a time when many had the right to claim ignorance. But for the past three decades, since the Intergovernmental Panel on Climate Change was created and climate negotiations began, this refusal to lower emissions has been accompanied with full awareness of the dangers. And this kind of recklessness would have been functionally impossible without institutional racism, even if only latent. It would have been impossible without Orientalism, without all the potent tools on offer that allow the powerful to discount the lives of the less powerful. These tools - of ranking the relative value of humans - are what allow the writing off of entire nations and ancient cultures. And they are what allowed for the digging up of all that carbon to begin with.

A while back a young woman from another state came to live with some of her relatives in the Salt Lake City area for a few weeks. On her first Sunday she came to church dressed in a simple, nice blouse and knee-length skirt set off with a light, button-up sweater. She wore hose and dress shoes, and her hair was combed simply but with care. Her overall appearance created an impression of youthful grace. Unfortunately, she immediately felt out of place. It seemed like all the other young women her age or near her age were dressed in casual skirts, some rather distant from the knee; tight T-shirt-like tops that barely met the top of their skirts at the waist (some bare instead of barely); no socks or stockings; and clunky sneakers or flip-flops. One would have hoped that seeing the new girl, the other girls would have realized how inappropriate their manner of dress was for a chapel and for the Sabbath day and immediately changed for the better. Sad to say, however, they did not, and it was the visitor who, in order to fit in, adopted the fashion (if you can call it that) of her host ward. It is troubling to see this growing trend that is not limited to young women but extends to older women, to men, and to young men as well. . . . I was shocked to see what the people of this other congregation wore to church. There was not a suit or tie among the men. They appeared to have come from or to be on their way to the golf course. It was hard to spot a woman wearing a dress or anything other than very casual pants or even shorts. Had I not known that they were coming to the school for church meetings, I would have assumed that there was some kind of sporting event taking place. The dress of our ward members compared very favorably to this bad example, but I am beginning to think that we are no longer quite so different as more and more we seem to slide toward that lower standard. We used to use the phrase “Sunday best.” People understood that to mean the nicest clothes they had. The specific clothing would vary according to different cultures and economic circumstances, but it would be their best. It is an affront to God to come into His house, especially on His holy day, not groomed and dressed in the most careful and modest manner that our circumstances permit. Where a poor member from the hills of Peru must ford a river to get to church, the Lord surely will not be offended by the stain of muddy water on his white shirt. But how can God not be pained at the sight of one who, with all the clothes he needs and more and with easy access to the chapel, nevertheless appears in church in rumpled cargo pants and a T-shirt? Ironically, it has been my experience as I travel around the world that members of the Church with the least means somehow find a way to arrive at Sabbath meetings neatly dressed in clean, nice clothes, the best they have, while those who have more than enough are the ones who may appear in casual, even slovenly clothing. Some say dress and hair don’t matter—it’s what’s inside that counts. I believe that truly it is what’s inside a person that counts, but that’s what worries me. Casual dress at holy places and events is a message about what is inside a person. It may be pride or rebellion or something else, but at a minimum it says, “I don’t get it. I don’t understand the difference between the sacred and the profane.” In that condition they are easily drawn away from the Lord. They do not appreciate the value of what they have. I worry about them. Unless they can gain some understanding and capture some feeling for sacred things, they are at risk of eventually losing all that matters most. You are Saints of the great latter-day dispensation—look the part.

2Do not mistake these multiple trends--the energy flows of metropolitan growth, the new taste for tea, the nascent, half-formed awareness of mass behavior--for mere historical background. The clash of microbe and man that played out on Broad Street for ten days in 1854 was itself partly a consequence of each of these trends, though the chains of cause and effect played out on different scales of experience, both temporal and spatial. You can tell the story of the Broad Street outbreak on the scale of a few human human lives, people drinking water from the a pump, getting sick and dying over a few weeks, but in telling the story that way, you limit its perspective, limits its ability to convey a fair account of what really happened. Once you get to the why, the story has to widen and tighten at the same time: to the long duree of urban development, or the microscopic tight focus of bacterial life cycles, These are causes, too.

The University of Chicago’s General Social Survey has been tracking trends, attitudes, and behaviors in American society since 1972. One section of the survey asks questions about income inequality. The results showed that Americans who strongly oppose redistribution by government to address this problem gave 10 times more to charity than those who strongly support government action: $1,627 annually versus $140. Similarly, compared to people who want more welfare spending, those who believe that the government spends too much money on welfare are more likely to give directions to someone on the street, return extra change to a cashier, and give food or money to a homeless person. Almost everyone wants to help the poor. But depending on whether they have a dopaminergic or H&N personality, they will go about it in different ways. Dopaminergic people want the poor to receive more help, while H&N people want to provide personal help on a one-to-one basis.

Woke is not merely a state of awareness; it is a force that dismantles the walls of ignorance and complacency. It is the unwavering commitment to truth, justice, and equality, igniting a flame within the hearts of those who seek a better world. To be woke is to rise above the shadows of indifference and confront the uncomfortable realities that permeate our society. It is to acknowledge the deep-rooted biases, systemic injustices, and the pervasive discrimination that persistently plague our communities. Woke is the courage to challenge the status quo, to question the narratives that uphold oppression, and to demand accountability from those who hold power. It is the unwavering belief that every voice matters, regardless of race, gender, or social standing. Woke is the realization that progress requires action, not just words. It is the recognition that the fight for justice extends beyond hashtags and viral trends. It is a constant pursuit of education, empathy, and empathy and the willingness to stand up for what is right, even in the face of adversity. Woke is a movement that refuses to be silenced. It is the collective power of individuals coming together to amplify marginalized voices, to challenge the systems that perpetuate inequality, and to build a future where everyone has an equal opportunity to thrive. Being woke is not an endpoint; it is a lifelong journey. It is the commitment to unlearn and relearn, to listen and understand, and to continuously evolve in the pursuit of a more inclusive and equitable world. So, let us embrace our woke-ness, not as a trend or a buzzword, but as a guiding principle in our lives. Let us use our awareness to foster meaningful change, to uplift the marginalized, and to build bridges where there were once divides. For in our collective awakening lies the power to reshape the world, to create a future where justice, compassion, and equality prevail. Let us be woke, let us be bold, and let us be the catalysts of a brighter tomorrow.

As we close out the second decade of the twenty-first century, we can draw some conclusions about the post–Cold War era. This has been a period in which new information and communication technologies have burst onto the world scene in forms that have made them widely available. There have also been great advances in development, including in medicine and life expectancy. Economic growth has been considerable and widespread. Wars between countries have become rare. But this has also been an era in which the advance of democracy has slowed or even reversed. Inequality has increased significantly. The number of civil wars has increased, as has the number of displaced persons and refugees. Terrorism has become a global threat. Climate change has advanced with dire implications for both the near and the distant futures. The world has stood by amid genocide and has shown itself unable to agree on rules for cyberspace and unable to prevent the reemergence of great-power rivalry. Those who maintain that things have never been better are biased by what they are focusing on and underestimate trends that could put existing progress at risk.

People, especially those in charge, rarely invite you into their offices and give freely of their time. Instead, you have to do something unique, compelling, even funny or a bit daring, to earn it. Even if you happen to be an exceptionally well-rounded person who possesses all of the scrappy qualities discussed so far, it’s still important to be prepared, dig deep, do the prep work, and think on your feet. Harry Gordon Selfridge, who founded the London-based department store Selfridges, knew the value of doing his homework. Selfridge, an American from Chicago, traveled to London in 1906 with the hope of building his “dream store.” He did just that in 1909, and more than a century later, his stores continue to serve customers in London, Manchester, and Birmingham. Selfridges’ success and staying power is rooted in the scrappy efforts of Harry Selfridge himself, a creative marketer who exhibited “a revolutionary understanding of publicity and the theatre of retail,” as he is described on the Selfridges’ Web site. His department store was known for creating events to attract special clientele, engaging shoppers in a way other retailers had never done before, catering to the holidays, adapting to cultural trends, and changing with the times and political movements such as the suffragists. Selfridge was noted to have said, “People will sit up and take notice of you if you will sit up and take notice of what makes them sit up and take notice.” How do you get people to take notice? How do you stand out in a positive way in order to make things happen? The curiosity and imagination Selfridge employed to successfully build his retail stores can be just as valuable for you to embrace in your circumstances. Perhaps you have landed a meeting, interview, or a quick coffee date with a key decision maker at a company that has sparked your interest. To maximize the impression you’re going to make, you have to know your audience. That means you must respectfully learn what you can about the person, their industry, or the culture of their organization. In fact, it pays to become familiar not only with the person’s current position but also their background, philosophies, triumphs, failures, and major breakthroughs. With that information in hand, you are less likely to waste the precious time you have and more likely to engage in genuine and meaningful conversation.

Western medicine’s love of drawing people into diagnostic categories and applying disease names to small differences and minor bodily changes is not specific to functional disorders – it is a general trend. Pre-diabetes, polycystic ovaries, some cancers and many more conditions have all been subject to the problem of over-inclusive diagnosis. My biggest concern in this regard is the degree to which many people are wholly unaware of the subjective nature of the medical classification of disease. If a person is told they have this or that disorder, they assume it must be right. The Latin names we give to things and the shiny scanning machines make it look as if there is more authority than actually exists. To a certain extent, Sienna pursued each diagnosis she was given, but other people have diagnoses thrust upon them, having no idea that there might be anything controversial about it – and having no idea that they have a choice. Western medicine’s hold on people, and its sense of being systematic and accurate, makes it a powerful force in the transmission of cultural concepts of what constitutes wellness or ill health. But Western medicine is just as enslaved to fads and trends as any other tradition of medicine.

As logotherapy teaches, there are three main avenues on which one arrives at meaning in life. The first is by creating a work or by doing a deed. The second is by experiencing something or encountering someone; in other words, meaning can be found not only in work but also in love. Edith Weisskopf-Joelson observed in this context that the logotherapeutic "notion that experiencing can be as valuable as achieving is therapeutic because it compensates for our one-sided emphasis on the external world of achievement at the expense of the internal world of experience." Most important, however, is the third avenue to meaning in life: even the helpless victim of a hopeless situation, facing a fate he cannot change, may rise above himself, may grow beyond himself, and by so doing change himself. He may turn a personal tragedy into a triumph. Again it was Edith Weisskopf-Joelson who, as mentioned on p. 136, once expressed the hope that logotherapy "may help counteract certain unhealthy trends in the present-day culture of the United States, where the incurable sufferer is given very little opportunity to be proud of his suffering and to consider it ennobling rather than degrading" so that "he is not only unhappy, but also ashamed of being unhappy.

When Kate Middleton stepped onto the stage, the landscape had changed beyond recognition from the genteel tradition of portraiture of centuries past. News was no longer reported day by day on the front pages of newspapers, but minute by minute via websites and social media. Anyone, anywhere in the world, could discover what Kate was wearing within an hour of her stepping out, with dozens of images capturing every outing from all imaginable angles. In this unique combination of circumstances, the scene was set for the future Duchess of Cambridge - a sporty, middle class 'normal' girl from Berkshire - to become a new kind of royal style icon. Kate's normality was essential to conjuring her own brand of majestic magic. Her marriage to William saw her living a fairytale that many young girls had dreamed of for generations before her. This was not another aristocratic Sloane Ranger, but a girl who had been born to a flight attendant and flight dispatcher and was now destined to be Queen Consort one day. A decade on and Kate's effect on fashion is impossible to understate - she has had dresses named after her, set trends, inspired superfans around the world and has been credited with boosting the British fashion industry by up to 1 billion in a single year.

HUNGER AND OBESITY The change in diets around the world is also creating a global obesity epidemic—and in its wake a global diabetes epidemic—even as more than 900 million people in the world still suffer from chronic hunger. In the United States, where many global trends begin, the weight of the average American has increased by approximately twenty pounds in the last forty years. A recent study projects that half the adult population of the United States will be obese by 2030, with one quarter of them “severely obese.” At a time when hunger and malnutrition are continuing at still grossly unacceptable levels in poor countries around the world (and in some pockets within developed countries), few have missed the irony that simultaneously obesity is at record levels in developed countries and growing in many developing countries. How could this be? Well, first of all, it is encouraging to note that the world community has been slowly but steadily decreasing the number of people suffering from chronic hunger. Secondly, on a global basis, obesity has more than doubled in the last thirty years. According to the World Health Organization, almost 1.5 billion adults above the age of twenty are overweight, and more than a third of them are classified as obese. Two thirds of the world’s population now live in countries where more people die from conditions related to being obese and overweight than from conditions related to being underweight. Obesity represents a major risk factor for the world’s leading cause of death—cardiovascular diseases, principally heart disease and stroke—and is the major risk factor for diabetes, which has now become the first global pandemic involving a noncommunicable disease.* Adults with diabetes are two to four times more likely to suffer heart disease or a stroke, and approximately two thirds of those suffering from diabetes die from either stroke or heart disease.† The tragic increase in obesity among children is particularly troubling; almost 17 percent of U.S. children are obese today, as are almost 7 percent of all children in the world. One respected study indicates that 77 percent of obese children will suffer from obesity as adults. If there is any good news in the latest statistics, it is that the prevalence of obesity in the U.S. appears to be reaching a plateau, though the increases in childhood obesity ensure that the epidemic will continue to grow in the future, both in the U.S. and globally. The causes of this surge in obesity are both simple—in that people are eating too much and exercising

The purely philosophical influences on Plato were also such as to pre-dispose him in favour of Sparta. These influences, speaking broadly, were: Pythagoras, Parmenides, Heraclitus, and Socrates. From Pythagoras (whether by way of Socrates or not) Plato derived the Orphic elements in his philosophy: the religious trend, the belief in immortality, the other-worldliness, the priestly tone, and all that is involved in the simile of the cave; also his respect for mathematics, and his intimate intermingling of intellect and mysticism. From Parmenides he derived the belief that reality is eternal and timeless, and that, on logical grounds, all change must be illusory. From Heraclitus he derived the negative doctrine that there is nothing permanent in the sensible world. This, combined with the doctrine of Parmenides, led to the conclusion that knowledge is not to be derived from the senses, but is only to be achieved by the intellect. This, in turn, fitted in well with Pythagoreanism. From Socrates he probably learnt his preoccupation with ethical problems, and his tendency to seek teleological rather than mechanical explanations of the world. 'The Good' dominated his thought more than that of the pre-Socratics, and it is difficult not to attribute this fact to the influence of Socrates.

Daily work in the field of online advertising, as Jack Goldenberg sees it, is still significantly different from what the trends are propagated by online promotions. Defining online budget According to Jack Goldenberg a vast majority of the budget for online advertising does not exceed $2,000 on a monthly basis, depending on the perception of the company as they can bring effects "online adventure", established budgets for online advertising move in value from $200 to $2,000 per month (with highest proportion of $200-$500). This does not mean that a number of companies gives less advertising - but even then it can not be called "creating the campaign." Goldenberg believes that in order to create an online advertising campaign there should be a budget of at least $500 for the use of different types of online advertising. Goldenberg explains this as: In an environment of such budget is not simply distribute the money "wisely" and that since it has obvious benefits through a variety of online advertising systems. Jack Goldenberg found out how most companies in the world and USA are oriented towards effects in relation to the funds that are made for advertising. In this type of company, regardless of what everyone knows to be used types of brand advertising (advertising through banners - display advertising) to create recognizable firms in certain target groups, the effects of such advertising are not directly comparable with respect to the effects of (price per click - CPC - Cost per click) with contextual advertising, which for years has given much more efficient (measurable) results in relation to advertising banners, concludes Mr. Goldenberg. According to Yoel Goldenberg it is good when there is an understanding in companies that brand advertising has a different type of effects in relation to the PPC (contextual) advertising, and that would be it "documented" in a certain way, it is necessary to constantly explore and find those web sites that deliver the best effects for optimum need of assets. The process of creating an online advertising campaigns, explained by Goldenberg, usually starts (or should start) finding individual Web sites on which to advertise a company could, possibly longer term. Unfortunately, says Goldenberg, in our country is not in all sectors (industries) simply find diverse Web sites from which to choose "pretenders" for online advertising. An even greater problem is the fact that long-term advertising on a Web site does not bring the desired effect, unless it is constantly not working to the content of advertising often changes with an emphasis on meeting the needs of potential clients.

What I have observed of the pond is no less true in ethics. Such a rule of the two diameters not only guides us toward the sun in the system and the heart in man, but draws lines through the length and breadth of the aggregate of a man’s particular daily behaviors and waves of life into his coves and inlets, and where they intersect will be the height and depth of his character. Perhaps we only need to know how his shores trend, and his adjacent country or circumstances, to infer his depth and concealed bottom. If he is surrounded by mountainous circumstances, an Achillean shore, whose peaks overshadow and are reflected in his bosom, they suggest a corresponding depth to him. But a low and smooth shore proves him shallow on that side. Also there is a bar across the entrance of our every cove, or particular inclination; each is a harbor for a season, in which we are detained and partially landlocked. These inclinations are not whimsical usually, but their form, size, and direction are determined by the promontories of the shore, the ancient axes of elevation. When this bar is gradually increased by storms, tides, or currents, or there is a subsidence of waters…It becomes an individual lake, cut off from the ocean, wherein the thought secures its own conditions, changes, perhaps, from salt to fresh, becomes a sweet sea, dead sea, or a marsh.

The other vision is of a society where the gap between the haves and the have-nots has been narrowed, where there is a sense of shared destiny, a common commitment to opportunity and fairness, where the words “liberty and justice for all” actually mean what they seem to mean, where we take seriously the Universal Declaration of Human Rights, which emphasizes the importance not just of civil rights but of economic rights, and not just the rights of property but the economic rights of ordinary citizens. In this vision, we have an increasingly vibrant political system far different from the one in which 80 percent of the young are so alienated that they don’t even bother to vote. I believe that this second vision is the only one that is consistent with our heritage and our values. In it the well-being of our citizens—and even our economic growth, especially if properly measured—will be much higher than what we can achieve if our society remains deeply divided. I believe it is still not too late for this country to change course, and to recover the fundamental principles of fairness and opportunity on which it was founded. Time, however, may be running out. Four years ago there was a moment where most Americans had the audacity to hope. Trends more than a quarter of the century in the making might have been reversed. Instead, they have worsened. Today that hope is flickering.

It is often said that the separation of the present reality from transcendence, so commonplace today, is pernicious in that it undermines the universe of fixed values. Because life on Earth is the only thing that exists, because it is only in this life that we can seek fulfillment, the only kind of happiness that can be offered to us is purely carnal. Heavens have not revealed anything to us; there are no signs that would indicate the need to devote ourselves to some higher, nonmaterial goals. We furnish our lives ever more comfortably; we build ever more beautiful buildings; we invent ever more ephemeral trends, dances, one-season stars; we enjoy ourselves. Entertainment derived from a nineteenth-century funfair is today becoming an industry underpinned by an ever more perfect technology. We are celebrating a cult of machines—which are replacing us at work, in the kitchen, in the field—as if we were pursuing the idealized ambience of the royal court (with its bustling yet idle courtiers) and wished to extend it across the whole world. In fifty years, or at most a hundred, four to five billion people will become such courtiers. At the same time, a feeling of emptiness, superficiality, and sham sets in, one that is particularly dominant in civilizations that have left the majority of primitive troubles, such as hunger and poverty, behind them. Surrounded by underwater-lit swimming pools and chrome and plastic surfaces, we are suddenly struck by the thought that the last remaining beggar, having accepted his fate willingly, thus turning it into an ascetic act, was incomparably richer than man is today, with his mind fed TV nonsense and his stomach feasting on delicatessen from exotic lands. The beggar believed in eternal happiness, the arrival of which he awaited during his short-term dwelling in this vale of tears, looking as he did into the vast transcendence ahead of him. Free time is now becoming a space that needs to be filled in, but it is actually a vacuum, because dreams can be divided into those that can be realized immediately—which is when they stop being dreams—and those that cannot be realized by any means. Our own body, with its youth, is the last remaining god on the ever-emptying altars; no one else needs to be obeyed and served. Unless something changes, our numerous Western intellectuals say, man is going to drown in the hedonism of consumption. If only it was accompanied by some deep pleasure! Yet there is none: submerged into this slavish comfort, man is more and more bored and empty. Through inertia, the obsession with the accumulation of money and shiny objects is still with us, yet even those wonders of civilization turn out to be of no use. Nothing shows him what to do, what to aim for, what to dream about, what hope to have. What is man left with then? The fear of old age and illness and the pills that restore mental balance—which he is losing, inbeing irrevocably separated from transcendence.

Almost immediately after jazz musicians arrived in Paris, they began to gather in two of the city’s most important creative neighborhoods: Montmartre and Montparnasse, respectively the Right and Left Bank haunts of artists, intellectuals, poets, and musicians since the late nineteenth century. Performing in these high-profile and popular entertainment districts could give an advantage to jazz musicians because Parisians and tourists already knew to go there when they wanted to spend a night out on the town. As hubs of artistic imagination and experimentation, Montmartre and Montparnasse therefore attracted the kinds of audiences that might appreciate the new and thrilling sounds of jazz. For many listeners, these locations leant the music something of their own exciting aura, and the early success of jazz in Paris probably had at least as much to do with musicians playing there as did other factors. In spite of their similarities, however, by the 1920s these neighborhoods were on two very different paths, each representing competing visions of what France could become after the war. And the reactions to jazz in each place became important markers of the difference between the two areas and visions. Montmartre was legendary as the late-nineteenth-century capital of “bohemian Paris,” where French artists had gathered and cabaret songs had filled the air. In its heyday, Montmartre was one of the centers of popular entertainment, and its artists prided themselves on flying in the face of respectable middle-class values. But by the 1920s, Montmartre represented an established artistic tradition, not the challenge to bourgeois life that it had been at the fin de siècle. Entertainment culture was rapidly changing both in substance and style in the postwar era, and a desire for new sounds, including foreign music and exotic art, was quickly replacing the love for the cabarets’ French chansons. Jazz was not entirely to blame for such changes, of course. Commercial pressures, especially the rapidly growing tourist trade, eroded the popularity of old Montmartre cabarets, which were not always able to compete with the newer music halls and dance halls. Yet jazz bore much of the criticism from those who saw the changes in Montmartre as the death of French popular entertainment. Montparnasse, on the other hand, was the face of a modern Paris. It was the international crossroads where an ever changing mixture of people celebrated, rather than lamented, cosmopolitanism and exoticism in all its forms, especially in jazz bands. These different attitudes within the entertainment districts and their institutions reflected the impact of the broader trends at work in Paris—the influx of foreign populations, for example, or the advent of cars and electricity on city streets as indicators of modern technology—and the possible consequences for French culture. Jazz was at the confluence of these trends, and it became a convenient symbol for the struggle they represented.

a young Goldman Sachs banker named Joseph Park was sitting in his apartment, frustrated at the effort required to get access to entertainment. Why should he trek all the way to Blockbuster to rent a movie? He should just be able to open a website, pick out a movie, and have it delivered to his door. Despite raising around $250 million, Kozmo, the company Park founded, went bankrupt in 2001. His biggest mistake was making a brash promise for one-hour delivery of virtually anything, and investing in building national operations to support growth that never happened. One study of over three thousand startups indicates that roughly three out of every four fail because of premature scaling—making investments that the market isn’t yet ready to support. Had Park proceeded more slowly, he might have noticed that with the current technology available, one-hour delivery was an impractical and low-margin business. There was, however, a tremendous demand for online movie rentals. Netflix was just then getting off the ground, and Kozmo might have been able to compete in the area of mail-order rentals and then online movie streaming. Later, he might have been able to capitalize on technological changes that made it possible for Instacart to build a logistics operation that made one-hour grocery delivery scalable and profitable. Since the market is more defined when settlers enter, they can focus on providing superior quality instead of deliberating about what to offer in the first place. “Wouldn’t you rather be second or third and see how the guy in first did, and then . . . improve it?” Malcolm Gladwell asked in an interview. “When ideas get really complicated, and when the world gets complicated, it’s foolish to think the person who’s first can work it all out,” Gladwell remarked. “Most good things, it takes a long time to figure them out.”* Second, there’s reason to believe that the kinds of people who choose to be late movers may be better suited to succeed. Risk seekers are drawn to being first, and they’re prone to making impulsive decisions. Meanwhile, more risk-averse entrepreneurs watch from the sidelines, waiting for the right opportunity and balancing their risk portfolios before entering. In a study of software startups, strategy researchers Elizabeth Pontikes and William Barnett find that when entrepreneurs rush to follow the crowd into hyped markets, their startups are less likely to survive and grow. When entrepreneurs wait for the market to cool down, they have higher odds of success: “Nonconformists . . . that buck the trend are most likely to stay in the market, receive funding, and ultimately go public.” Third, along with being less recklessly ambitious, settlers can improve upon competitors’ technology to make products better. When you’re the first to market, you have to make all the mistakes yourself. Meanwhile, settlers can watch and learn from your errors. “Moving first is a tactic, not a goal,” Peter Thiel writes in Zero to One; “being the first mover doesn’t do you any good if someone else comes along and unseats you.” Fourth, whereas pioneers tend to get stuck in their early offerings, settlers can observe market changes and shifting consumer tastes and adjust accordingly. In a study of the U.S. automobile industry over nearly a century, pioneers had lower survival rates because they struggled to establish legitimacy, developed routines that didn’t fit the market, and became obsolete as consumer needs clarified. Settlers also have the luxury of waiting for the market to be ready. When Warby Parker launched, e-commerce companies had been thriving for more than a decade, though other companies had tried selling glasses online with little success. “There’s no way it would have worked before,” Neil Blumenthal tells me. “We had to wait for Amazon, Zappos, and Blue Nile to get people comfortable buying products they typically wouldn’t order online.

This terrifying experiment has already been set in motion. Unlike nuclear war—which is a future potential—climate change is a present reality. There is a scientific consensus that human activities, in particular the emission of greenhouse gases such as carbon dioxide, are causing the earth’s climate to change at a frightening rate.7 Nobody knows exactly how much carbon dioxide we can continue to pump into the atmosphere without triggering an irreversible cataclysm. But our best scientific estimates indicate that unless we dramatically cut the emission of greenhouse gases in the next twenty years, average global temperatures will increase by more than 3.6ºF, resulting in expanding deserts, disappearing ice caps, rising oceans and more frequent extreme weather events such as hurricanes and typhoons.8 These changes in turn will disrupt agricultural production, inundate cities, make much of the world uninhabitable, and send hundreds of millions of refugees in search of new homes.9 Moreover, we are rapidly approaching a number of tipping points, beyond which even a dramatic drop in greenhouse gas emissions will not be enough to reverse the trend and avoid a worldwide tragedy. For example, as global warming melts the polar ice sheets, less sunlight is reflected back from planet Earth to outer space. This means that the planet absorbs more heat, temperatures rise even higher, and the ice melts even faster. Once this feedback loop crosses a critical threshold it will gather an unstoppable momentum, and all the ice in the polar regions will melt even if humans stop burning coal, oil, and gas. Therefore it is not enough that we recognize the danger we face. It is critical that we actually do something about it now. Unfortunately, as of 2018, instead of a reduction in greenhouse gas emissions, the global emission rate is still increasing. Humanity has very little time left to wean itself from fossil fuels. We need to enter rehab today. Not next year or next month, but today. “Hello, I am Homo sapiens, and I am a fossil-fuel addict.

Change Your Look With These Top Notch Fashion Tips In fashion, there aren't any set rules. There is no one right way to be fashionable. Read a lot of different sources and then take what you've learned, pick it apart and use the tips that are best for you. Continue reading to learn great advice that you can tailor to your own wants and needs. If you like a shirt or skirt think about getting it in more than one color. Because clothes come in so many varying cuts and styles, you're likely find it difficult to find clothes that fit well for your body type. When you do just get more than one so that you can feel great more often. If you have thick or very curly hair, using a gel product will help you to create the style you desire. Work the product into towel-dried hair and then style it as you want. You can allow it to dry naturally, or use a hair drier. This is especially helpful in humid weather. In today's business world, it is imperative that men be well dressed. Therefore, it is essential to shop for top drawer clothing when buying clothes for your next interview. To begin your search, look through today's business magazines to ensure your wardrobe matches the top executives. Look for whether men are wearing cuffed pants or hemmed pants, ties with designs or solid ties as well as what type of shoe is currently in style. Skimpy tops are comfortable to wear in hot weather, but be careful if you are a big busted gal. Your figure needs good support, and you will feel more secure if you wear a sports bra under a lightweight top that has skinny straps and no shape of its own. Don't overstock your beauty kit with makeup. Just choose a few colors that match the season. Consider your needs for day and evening applications. Makeup can go bad if it's opened, just like other products. Bacteria can build on it, too. Have yourself professionally fitted for a bra. An ill-fitting brassiere is not only unflattering, but it affects how your clothing fits. Once you know your true size, buy a few bras in different styles and cuts. A plunge or demi-cup bra, a strapless bra, and a convertible bra give you versatile options. The thing about fashion is that it's a very easy topic once you get to know a little bit about it. Use the ideas you like and ignore the rest. It's okay not to follow every trend. Breaking away from the trends is better if you desire to be unique.

The negative perception of a changed city aligned with dispensational eschatology. A drastic change from above would be required to stop the flood of secularism and societal decay. With their embrace of dispensationalism, evangelicals shifted their focus radically from social amelioration to individual regeneration. Having diverted their attention from the construction of the millennial realm, evangelicals concentrated on the salvation of souls and, in so doing, neglected reform efforts.8 An individualistic soul-saving soteriology emerged from a dispensational theology. Theologically conservative Christians had shifted their priority from concern for both the individual and larger society to more exclusively a concern for the individual, and the first half of the twentieth century witnessed the formation of this shift. In The Great Reversal, David Moberg asserts that “there was a time when evangelicals had a balanced position that gave proper attention to both evangelism and social concern, but a great reversal in the [twentieth] century led to a lopsided emphasis upon evangelism and omission of most aspects of social involvement.”9 Marsden notes that “the ‘Great Reversal’ took place from about 1900 to about 1930, when all progressive social concern, whether political or private, became suspect among revivalist evangelicals and was relegated to a very minor role.”10 Fundamentalists developed a suspicion about social engagement and withdrew from social concerns spurred by their rejection of larger society. This rejection of secular culture arose from anxiety about the changes that occurred in the early part of the twentieth century when fundamentalists felt they were under siege from secular society. Marsden recognizes that “fundamentalism was the response of traditionalist evangelicals who declared war on these modernizing trends. In fundamentalist eyes the war had to be all-out and fought on several fronts. At stake was nothing less than the gospel of Jesus’ blood and righteousness.”11 The twentieth century witnessed fearful white Protestants yielding to the temptation to withdraw from the city and engaging in the exact opposite behavior demanded by Jeremiah 29:7 to “seek the peace and prosperity of the city to which I have carried you into exile.” There was an intentional abandonment of the city in favor of safety and comfort. Jerusalem was to be rebuilt in the suburbs.

This is a good moment to remember one of Mansfield’s Manly Maxims: “Manly men tend their fields.” It means that we take care of the lives and property entrusted to us. It means that we take responsibility for everything in the “field assigned to us.” We cannot do this without knowledge. We cannot do it if we are ignorant of our times, blind to the trends shaping our lives, and oblivious to the basic knowledge that allows us to do what we are called to do as men. We must know enough about law, health, science, economics, politics, and technology to fulfill our roles. We should also know enough about our faith to stand our ground in a secular age, resist heresies, and teach our families. We also shouldn’t be without the benefits of literature and poetry, of good novels and stirring stories, all of which make us more relevant and more effective. We need all of this, and no one is going to force it upon us. Nor will we acquire what we need from a degree program or a study group alone, as valuable as these can be. The truth is that men who aspire to be genuine men and serve well have no choice: they must devote themselves to an aggressive program of self-education. They have to read books, stay current with websites and periodicals, consult experts, and put themselves in a position to know. It isn’t as hard as it sounds, particularly in our Internet age. Much of what a man needs to know can land in his iPad while he is sleeping, but he has to know enough to value this power in the first place. To ignore this duty can mean disaster. How many men have lost jobs because they did not see massive trends on the horizon? How many men have failed to stay intellectually sharp and so gave up ground in their professions to others with more active minds? How many have lost money through uninformed investments or have not taken opportunities in expanding fields or have missed promotions because they had not bothered to learn about new technologies or what changes social media, for example, would bring to their jobs? I do not want to be negative. Learning is a joy. Reading is one of the great pleasures of life. A man ought to invest in knowledge because it is part of living in this world fully engaged and glorifying God. Yet our times also make it essential. The amount of knowledge in the world is increasing. Technology is transforming our lives. New trends can rise like floodwaters and sweep devastation into our homes. Men committed to tending their fields learn, study, research, dig out facts, and test theories. They know how to safeguard their families. They serve well because they serve as informed men.

In 2009, Kahneman and Klein took the unusual step of coauthoring a paper in which they laid out their views and sought common ground. And they found it. Whether or not experience inevitably led to expertise, they agreed, depended entirely on the domain in question. Narrow experience made for better chess and poker players and firefighters, but not for better predictors of financial or political trends, or of how employees or patients would perform. The domains Klein studied, in which instinctive pattern recognition worked powerfully, are what psychologist Robin Hogarth termed “kind” learning environments. Patterns repeat over and over, and feedback is extremely accurate and usually very rapid. In golf or chess, a ball or piece is moved according to rules and within defined boundaries, a consequence is quickly apparent, and similar challenges occur repeatedly. Drive a golf ball, and it either goes too far or not far enough; it slices, hooks, or flies straight. The player observes what happened, attempts to correct the error, tries again, and repeats for years. That is the very definition of deliberate practice, the type identified with both the ten-thousand-hours rule and the rush to early specialization in technical training. The learning environment is kind because a learner improves simply by engaging in the activity and trying to do better. Kahneman was focused on the flip side of kind learning environments; Hogarth called them “wicked.” In wicked domains, the rules of the game are often unclear or incomplete, there may or may not be repetitive patterns and they may not be obvious, and feedback is often delayed, inaccurate, or both. In the most devilishly wicked learning environments, experience will reinforce the exact wrong lessons. Hogarth noted a famous New York City physician renowned for his skill as a diagnostician. The man’s particular specialty was typhoid fever, and he examined patients for it by feeling around their tongues with his hands. Again and again, his testing yielded a positive diagnosis before the patient displayed a single symptom. And over and over, his diagnosis turned out to be correct. As another physician later pointed out, “He was a more productive carrier, using only his hands, than Typhoid Mary.” Repetitive success, it turned out, taught him the worst possible lesson. Few learning environments are that wicked, but it doesn’t take much to throw experienced pros off course. Expert firefighters, when faced with a new situation, like a fire in a skyscraper, can find themselves suddenly deprived of the intuition formed in years of house fires, and prone to poor decisions. With a change of the status quo, chess masters too can find that the skill they took years to build is suddenly obsolete.

The trends speak to an unavoidable truth. Society's future will be challenged by zoonotic viruses, a quite natural prediction, not least because humanity is a potent agent of change, which is the essential fuel of evolution. Notwithstanding these assertions, I began with the intention of leaving the reader with a broader appreciation of viruses: they are not simply life's pathogens. They are life's obligate partners and a formidable force in nature on our planet. As you contemplate the ocean under a setting sun, consider the multitude of virus particles in each milliliter of seawater: flying over wilderness forestry, consider the collective viromes of its living inhabitants. The stunnig number and diversity of viruses in our environment should engender in us greater awe that we are safe among these multitudes than fear that they will harm us. Personalized medicine will soon become a reality and medical practice will routinely catalogue and weigh a patient's genome sequence. Not long thereafter one might expect this data to be joined by the patient's viral and bacterial metagenomes: the patient's collective genetic identity will be recorded in one printout. We will doubtless discover some of our viral passengers are harmful to our health, while others are protective. But the appreciation of viruses that I hope you have gained from these pages is not about an exercise in accounting. The balancing of benefit versus threat to humanity is a fruitless task. The viral metagenome will contain new and useful gene functionalities for biomedicine: viruses may become essential biomedical tools and phages will continue to optimize may also accelerate the development of antibiotic drug resistance in the post-antibiotic era and emerging viruses may threaten our complacency and challenge our society economically and socially. Simply comparing these pros and cons, however, does not do justice to viruses and acknowledge their rightful place in nature. Life and viruses are inseparable. Viruses are life's complement, sometimes dangerous but always beautiful in design. All autonomous self-sustaining replicating systems that generate their own energy will foster parasites. Viruses are the inescapable by-products of life's success on the planet. We owe our own evolution to them; the fossils of many are recognizable in ERVs and EVEs that were certainly powerful influences in the evolution of our ancestors. Like viruses and prokaryotes, we are also a patchwork of genes, acquired by inheritance and horizontal gene transfer during our evolution from the primitive RNA-based world. It is a common saying that 'beauty is in the eye of the beholder.' It is a natural response to a visual queue: a sunset, the drape of a designer dress, or the pattern of a silk tie, but it can also be found in a line of poetry, a particularly effective kitchen implement, or even the ruthless efficiency of a firearm. The latter are uniquely human acknowledgments of beauty in design. It is humanity that allows us to recognize the beauty in the evolutionary design of viruses. They are unique products of evolution, the inevitable consequence of life, infectious egotistical genetic information that taps into life and the laws of nature to fuel evolutionary invention.